Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	teach_v	word_n	7,479	5	4.2082	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93044	Truth prevailing against the fiercest opposition being a vindication of Dr. Russel's True narrative of the Portsmouth disputation ... Also, a sermon upon Mat. 28. 19. by Mr. John Williams ... As also An answer to the Presbyterian dialogue, by another hand / published by Mr. John Sharp ... who was moderator at the disputation in Portsmouth.	Sharp, John, of Froome, Somersetshire.; Williams, John, minister.	1700 (1700)	Wing S3005; ESTC R217599	120,924	184

from Baptism but with what reason do they do this none at all truly and therefore observe how this bold Assertion will stand Christ sent his Apostles to disciple all Nations and then to baptize them They affirm if the Apostles could not disciple some yet they might baptize them this Text excludes all but Disciples from Baptism they I say affirm the contrary without Proof That which they answer p. 6. This is a weak way of arguing I answer If the order of words signify nothing in the Commission as they feign Why do they not baptize the Adult first and teach them afterwards I would I could hear their Answer to this Not only the Practice of the Primitive Churches but even all down to this day yea even themselves keep to the order of the words in this place and teach the Adult before they baptize them So that it is manifest some ought to be taught before they are baptized even by virtue of the Commission let them prove by the same Commission that some may be baptized before they are taught if they can But some were baptized confessing their Sins Weakly urged for that Particle confessing doth not in propriety of Speech import that their Confession was after their Baptism but rather the contrary confessing their Sins they were baptized But if the order of words in some places were not strictly to be observed that they are not to be observed here is a weak way of arguing indeed and seeing themselves keep to the order of the words in respect of the Adult but not in Infants let them shew reason for this in the Commission But Infants may be Disciples by teaching viz. by their Parents being taught because the Kohathites in their Parents are said to keep the charge of the Sanctuary from a Month old c. It is false the Children of a Month old are not said to keep the Charge of the Sanctuary in their Parents as you affirm but all their Males the young as well as the old are said to keep the Charge of the Sanctuary And that the Charge was such that Children of a Month old could not be said to keep it let them shew if they can But Levi paid Tithes in Abraham Answ Therefore the great Grandfather's Learning makes the Grandchild a Scholar O excellent Logick By the same reason I will prove the Children of Heathens to be the Scholars and Disciples of Christ and so may be baptized because some of their Ancestors Adam Noah c. were taught and made Disciples There did we rejoice If the Israelites did rejoice in their Ancestors on the Banks of the Red Sea then Judas believed in his Ancestors at the Red Sea and was a true Disciple and so the Infants of unbelieving Jews believed in some of their Ancestors and therefore are Disciples and may be baptized Let the force then of their Scripture-Instances be weighed and you will see what broken Reeds they bring to support their Cause Pag. 6. line 23. By the preaching of Men Parents may be constrained to resign their All to God and so their Infants How is baptizing Infants a resigning them to God What Scripture or Reason for this Line 25. They viz. Infants are immediately discipled by Mens Ministry when Parents and Ministers concur in their solemn Dedication to God by Baptism I answer Then Baptism is not the Dedication of the Infant to God for say they the Parents and Minister concur in their Dedication but the Parents and Ministers do not concur in their Baptism for that is the sole Act of the Minister therefore Infants are not dedicated by Baptism these Disputants themselves being Judges against themselves Line 30. The Master doth c. This is altogether foreign to the Controversy and I must again observe that they have utterly rejected their Distinction of compleat and incompleat Disciples And now the resignation of the Parents and the acceptance of the Master is the only means to constitute the relation between Master and Scholar Here I demand 1. where Christ hath manifested his acceptance of all such as are sprinkled in his Name and hath undertaken to be their Master 2. If Christ hath undertaken the Tutorage of all such whence is it all such do not learn of him Can Christ fail in his Undertaking If there be any that won't be convinc'd that Infants are to be baptized by such wise Reasonings let them let it alone and be in their Wits still Pag. 6. l. 33. If Teaching were the ground of this Relation then Persons long since dead might be our Governors O strange What an Absurdity is here What Fools were the Jews to say We are Moses 's Disciples Their Argument is this It is absurd to say Teaching is the ground of the relation of Master and Scholar Job said the former Age and their Fathers shall teach thee therefore Job spake absurdly O rare Disputants that would charge Folly upon the holy Spirit himself Were these Mens Eyes in their heads that bring Scripture to confute themselves Nay the Beasts of the Field may be our Masters too Job 35. 11. Who teacheth us more than the Beasts of the field and maketh us wiser than the Fowls of Heaven for so it follows in the same Verse The sense then is either that none can teach us more than the Beasts of the Field can teach us and so these Disputants would perswade us that the Beasts are our Masters And truly had these Gentlemen but attended well to what might have been learned of the Beasts and the Fowls they would not have so much despised these Masters But alas these Gentlemen who would now signalize themselves to the World by some new strains of Wit have altogether mistook the meaning of the Text. Verse 10. None saith Where is God my Maker who giveth Songs in the night who teacheth us more than the Beasts of the Earth and maketh us wiser than the Fowls of Heaven In which words Elihu affirms 1. That God giveth Songs in the Night i. e. Matter of Praise 2. That God teacheth Men more viz. more excellent things than he teacheth to the Beasts of the Earth or to the Fowls of Heaven Pray wherein doth the holy Spirit in this place teach us that the Beasts of the Field may be our Masters And tho this is not in the Text yet I fear not to grant that what thing soever is said to teach us may be called our Teacher without any Disgrace to that Assertion they would here oppose viz. that Teaching and Learning make the relation between Master and Scholar I wonder they omitted their celebrated Distinction of compleat and incompleat Disciples What can that do nothing now that did so much before The Achillean Shield is not worth a Contention for And because they say they expected the Doctor should have shewn that that Distinction was groundless and did not speak directly to it If leave might be given me I would press them thus No unscriptural Distinction is to

Commission but this Acts 11. 19 20. They that were scattered abroad upon the Persecution preached the word not only to the Jews but to the Gentiles also Now there was no Commission to preach to the Gentiles but this therefore it must be by this commission or none at all I can't suppose that they did run before they were sent for the hand of the Lord was with them and a great number believed and turned to the Lord and if sent it was by virtue of this Commission These were not the Apostles that preached unto the Gentiles but such as were scattered abroad when the Apostles stayed at Jerusalem Acts 5. 1. compared with the 4th 2. It 's by virtue of this Commission that the Gospel is preached at this day and the promise of his Presence which is annex'd to it remains to this day Lo I am with you always unto the end of the World 3. Why did Christ send them this word therefore carries us back to the 18th Verse All power is given to me in Heaven and in Earth Go ye therefore He had power to send them and now he exerts his Power Secondly What are we to understand by All Nations there is no great dubiousness here the Commission is now inlarged unto the Gentiles that was before restricted unto the Jews It 's to all Nations as Providence should direct them and open a door to them for there was a hand of Providence in steering their course Acts 16. 7. They essayed to go into Bithynia but the spirit suffered them not Mark renders it thus Go preach the Gospel to every Creature that is To every rational Creature among the Sons and Daughters of Men Angels are rational Creatures but Ministers are not sent to preach the Gospel to them 2ly It must be such as have the use of their Reason among the Sons and Daughters of Men Children in an Infant-state are rational Creatures but they have not the use of their Reason and Understanding they are not capable of hearing and receiving the word it would be but lost labour to preach the Gospel to them Ministers are not bound by their Commission to preach to Children in an Infant-state And here by the way observe that if Ministers are not bound to preach the Gospel to Children in an Infant-state then they are not bound to baptize them in an Infant-state for they must first teach before they baptize that is the same Person Not teach one and baptize another that was never taught Thirdly What are we to understand by this word teaching 1. To teach and to preach is the same thing as appears by comparing it with Mark 16. 15. it's the same Commission and there it 's said Go preach the Gospel to every Creature To teach or to preach then is to open and interpret the word by the word and to apply it To preach the Gospel is to preach Christ crucified buried and risen again 1 Cor. 15. 1 2 3 4. it is to declare the Doctrine of Christ contained in his word to press men by the word and exhort them to believe in Jesus Christ with assurance from the promise of Christ that whosoever believeth shall be saved Mark 16. 15 16. Luke 24. 47. 2. To teach here is to disciple to Christ it 's granted by them that understand the Greek that the word is to make Disciples or to bring Disciples to Christ or to disciple to Christ First then a Disciple is a Scholar one that learns So the English Schoolmaster defines the word Wilson in his Dictionary tells you that a Disciple is a Learner a Scholar one that submitteth to another to be taught one who learneth the doctrine of Christ that he may believe and practise it The word does import as much in Scripture John 9. 27 28. and he said unto them Will you be his Disciples they answered him Thou art his Disciple but we are Moses ' s Disciples What does this import but that they had learned the Doctrine of Moses and that they would not learn of Christ it's observed the word is sometimes translated learned John 6. 45. Every one that hath heard and learned of the Father cometh unto me And so the word Undiscipled is translated Unlearned 1 Pet. 3. 16. A Disciple of Christ then is one that hath learned Jesus Christ and so learned him as to deny himself for Christ 1. He is one that hath learned Jesus Christ John 6. 45. Every one that hath heard or learned of the Father or is discipled of the Father cometh unto me A Person can't come to Jesus Christ till he have learned Jesus Christ the act of the Understanding must precede the act of the Will 2. He is one that hath so learned Christ as to deny himself for Christ Luke 14. 26. If any man come to me and batâ— not his Father and his Mother and his Brethren and Sisters yea and his own Life also he cannot be my Disciple This hatred here may not be understood of a positive hatred but of a less loving the Soul must love Christ more than these or he must love these less than Christ ver 27. And he that taketh not up his Cross and follows me can't be my Disciple Vers 33. And whosoever it be of you that forsaketh not all that he hath cannot be my Disciple 3. A Disciple here in my Text and a Believer Mark 16. 16. is the same thing for it 's the same Commission tho variously exprest and the various terms or expressions do help to explain each other Calvin in his Institutions observes that the words Disciple and Believer are two words to express the same thing and that Luke in the Acts does often make use of the word Disciple for Believer Acts 6. 1. When the multitude of Disciples were increased that is the multitude of Believers Acts 11. 26. the Disciples that is Believers were first called Christians at Antioch Acts 15. 10. Why tempt ye God to lay a Yoke on the neck of the Disciples These Disciples were such as had purified their hearts by faith ver 9. And what were the Disciples that came together to break bread Acts 20. 7. Were not these Believers To teach then is to disciple them unto Christ or to bring them to believe in the Lord Jesus First Sometimes by Baptism we are to understand the extraordinary Gifts of the Spirit Acts 1. 5. And you shall be baptized with the Holy Ghost not many days hence This was done when the Spirit appeared in the form of Cloven Tongues and sat upon them Acts 2. 3 4. Secondly By this word Baptism is sometimes understood Afflictions Sufferings Matth. 20. 22. You shall indeed drink of the Cup that I am to drink of and be baptized with the Baptism that I am to be baptized with Thirdly By this word we are sometimes to understand Water-baptism that which is an Ordinance of Christ John did baptize in Enon for there was much Water and in this sense I take the

appears by the 1st vers of the 29th Chapter Secondly The Covenant of Grace is a better Covenant Heb. 8. 6. He is a Mediator of a better Covenant established on better Promises God hath put Justification Sanctification and Glorification into the Covenant of Grace that he will write his Law in their hearts that he will be merciful to their Unrighteousness and remember their Sins no more ver 10 11. But there is not one promise of Justification nor Sanctification put into this Covenant if there had this Covenant would have been good and the Promises as good as the Covenant of Grace or the Promises thereof How could ã€ˆâ—Šã€‰ â—e otherwise if the same Blessings had been put into this Covenant as are put into the new Covenant there is not â—he blessing of a new Heart nor of the pardon of Sin â—o be found among all those Blessings Deut. 28. 2 to 15. â—nd these were the Blessings of this Covenant Thirdly There is not one Subject of the Covenant of Grace but is justified and shall be sanctified Jer. 31. 33 â—4 I will write my Law in their hearts they shall all know â—ie from the least to the greatest for I will forgive their Iniquity and remember their Sin no more This remission of â—in is applied to the time of Christ's Oblation Heb. 10 15 16. the witness of the Spirit is there called in to attest that great Truth that is laid down in the 14th ver that by one Oblation he hath for ever perfected or pardoned them that are sanctified whereof the Holy Ghost also is a witness the witness that the Spirit bears is this Their Sins and Iniquities will I remember no more and from this testimony of the Spirit the Apostle draws this inference That where remission of these is there is no more sacrifice for sin but there were multitudes of those that entred into Covenant with the Lord Deut. 29. 10. that were never justified nor sanctified Deut. 29. 4. God hath not given them a Heart to perceive nor Eyes to see nor Ears to hear unto this day Rom. 11. 7. What then Israel hath not obtained that which it sought after but the Election hath obtained it and the rest were blinded There were of the Non-elect in this Covenant that went without New Covenant-Blessings ver 8. As it is written God hath given them the spirit of slumber Eyes that they should not see and Ears that they should not hear This does not look like that promise that God hath made in the New Covenant to all the Subjects thereof that they shall all know him from the least to the greatest of them that Covenant the Subjects whereof or part of the Subjects thereof might go without Justification and Sanctification was not the Covenant of Grace But for this Covenant many of the Subjects thereof might and did go without Justification and Sanctification therefore it was not the Covenant of Grace Some of them â—â—deed were justified and sanctified but not by virtue of their Interest in this Covenant but in the Covenant of Grace for all the Elect among the Jews had an Interest in the Covenant of Grace at the same time These two Covenants were in being together Fourthly The Covenant of Grace contains only Blessings there is no Curse put into that Covenant the sum and substance thereof is Blessedness Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed All the Subjects of this Covenant are blessed their Sins are all pardoned and such are blessed ones Blessed is the man whose Iniquities are forgiven The Promises of this Covenant are full of Blessings and there are none but Promises put into it Promises oâ— good to be bestowed on them Ezek. 36. 26 27. that God wilâ— withhold nothing that is good Psal 84. 11. that all thingâ— shall work together for good Rom. 8. 28. But this Covenant contains Curses as well as Blessings Deut. 29. 21. And the Lord shall separate him for evil out of all the Tribes of Israel according to all the Curses of the Covenant that are written in the Book of the Law The Curses that are contained in the 28th chap. from ver 16. to the end were the Curses of this Covenant and these might fall on the Subjects thereof without a sanctified use of them as they did on those that were compared to the evil Figs Jer. 24. 8 9 10. Fifthly The Covenant of Grace is still in being it 's confirmed by Christ and there is no disannulling it He iâ— still the Mediator of the new Covenant Heb. 12. 24. therefore the New Covenant remains But this Covenant is done away Zec. 11. 10. Then I tooâ— my staff even beauty and cut it asunder that I might break mâ— Covenant that I had made with all the People and it waâ— broken in that day If this Covenant that is here said to be made with all the People was not the Covenant thâ—â— was made with the whole Congregation of Israel Deut. 29 then shew me what Covenant it was shew me another Covenant if you can that was made with all the people of Israeâ— and that was broken by Christ when he was offered up when they weighed for his Price thirty pieces of Silver this Covenant being broken it 's evident it was not thâ— Covenant of Grace 2. I deny that they were all Believers that at this time were taken into Covenant with the Lord therefore no argument can be drawn from it to prove that Believers and their Children have interest in the Covenant of Grace This was certainly a mix'd people there were many among them that were vile and wicked Moses declares that God had not given them Hearts to perceive nor Eyes to see nor Ears to hear unto this day Here were the blind and the deaf and I may say the hard-hearted too and this was the very day that they stood before the Lord to enter into Covenant with him Here were the strangers that were in the Camp as well as the Israelites which strangers I suppose were the Egyptians for it 's said Exod. 12. 38. that a mixed multitude went up also Do these look like Believers that have neither Eyes to see nor Hearts to consider this was a brave Camp indeed if they were all Believers from the Hewer of their Wood to the Drawer of their Water I wonder how Ministers can look upon this to be the Covenant of Grace that had such a mix'd People to be the Subjects thereof or upon these to be all Believers or taken into Covenant under that Consideration Object But some may say They did all believe with a dogmatical Faith they did believe a Messiah to come To this I answer 1. This is sooner spoken than proved It 's a great question whether all the Camp had such a Faith But 2. Would such a Faith serve the turn Would it be sufficient to interest them and their Children in the Covenant of Grace if it would why will not the like

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